In this chapter we have, I. The discontent that
was among the disciples about the distribution of the public
charity, ver. 1. II. The
election and ordination of seven men, who should take care of that
matter, and ease the apostles of the burden, ver. 2-6. III. The increase of the church, by
the addition of many to it, ver.
7. IV. A particular account of Stephen, one of the
seven. 1. His great activity for Christ, ver. 8. 2. The opposition he met with from the
enemies of Christianity, and his disputes with them, ver. 9, 10. 3. The convening of him
before the great sanhedrim, and the crimes laid to his charge,
ver. 11-14. 4. God's
owning him upon his trial, ver.
15.

The Appointment of Deacons.

1 And in those days, when the number of the
disciples was multiplied, there arose a murmuring of the Grecians
against the Hebrews, because their widows were neglected in the
daily ministration. 2 Then the twelve called the multitude
of the disciples unto them, and said, It is not reason that
we should leave the word of God, and serve tables. 3
Wherefore, brethren, look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom we may appoint over
this business. 4 But we will give ourselves continually to
prayer, and to the ministry of the word. 5 And the saying
pleased the whole multitude: and they chose Stephen, a man full of
faith and of the Holy Ghost, and Philip, and Prochorus, and
Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of
Antioch: 6 Whom they set before the apostles: and when they
had prayed, they laid their hands on them. 7 And the
word of God increased; and the number of the disciples multiplied
in Jerusalem greatly; and a great company of the priests were
obedient to the faith.

Having seen the church's struggles with her
enemies, and triumphed with her in her victories, we now come to
take a view of the administration of her affairs at home; and here
we have,

I. An unhappy disagreement among some of
the church-members, which might have been of ill consequence, but
was prudently accommodated and taken up in time (v. 1): When the number of the
disciples (for so Christians were at first called, learners of
Christ) was multiplied to many thousands in Jerusalem,
there arose a murmuring.

St-Takla.org Image:
The Seven Deacons: And they chose Stephen, a man full of faith and the Holy
Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a
proselyte from Antioch

1. It does our hearts good to find that
the number of the disciples is multiplied, as, no doubt, it
vexed the priests and Sadducees to the heart to see it. The
opposition that the preaching of the gospel met with, instead of
checking its progress, contributed to the success of it; and this
infant Christian church, like the infant Jewish church in Egypt,
the more it was afflicted, the more it multiplied. The
preachers were beaten, threatened, and abused, and yet the people
received their doctrine, invited, no doubt, thereto by their
wonderful patience and cheerfulness under their trials, which
convinced men that they were borne up and carried on by a better
spirit than their own.

2. Yet it casts a damp upon us to find that
the multiplying of the disciples proves an occasion of discord.
Hitherto they were all with one accord. This had been often
taken notice of to their honour; but now that they were multiplied,
they began to murmur; as in the old world, when men began to
multiply, they corrupted themselves. Thou hast multiplied the
nation, and not increased their joy, Isa. ix. 3. When Abraham and Lot increased
their families, there was a strife between their herdsmen;
so it was here: There arose a murmuring, not an open falling
out, but a secret heart-burning.

(1.) The complainants were the
Grecians, or Hellenists, against the Hebrews—the Jews
that were scattered in Greece, and other parts, who ordinarily
spoke the Greek tongue, and read the Old Testament in the Greek
version, and not the original Hebrew, many of whom being at
Jerusalem at the feast embraced the faith of Christ, and were added
to the church, and so continued there. These complained against the
Hebrews, the native Jews, that used the original Hebrew of the Old
Testament. Some of each of these became Christians, and, it seems,
their joint-embracing of the faith of Christ did not prevail, as it
ought to have done, to extinguish the little jealousies they had
one of another before their conversion, but they retained somewhat
of that old leaven; not understanding, or not remembering, that
in Christ Jesus there is neither Greek nor Jew, no distinction
of Hebrew and Hellenist, but all are alike welcome to Christ, and
should be, for his sake, dear to one another.

(2.) The complaint of these Grecians was
that their widows were neglected in the daily
administration, that is in the distribution of the public
charity, and the Hebrew widows had more care taken of them.
Observe, The first contention in the Christian church was about a
money-matter; but it is a pity that the little things of this
world should be makebates among those that profess to be taken
up with the great things of another world. A great deal of
money was gathered for the relief of the poor, but, as often
happens in such cases, it was impossible to please every body in
the laying of it out. The apostles, at whose feet it was
laid, did their best to dispose of it so as to answer the
intentions of the donors, and no doubt designed to do it with the
utmost impartiality, and were far from respecting the Hebrews more
than the Grecians; and yet here they are complained to, and tacitly
complained of, that the Grecian widows were neglected;
though they were as real objects of charity, yet they had not so
much allowed them, or not to so many, or not so duly paid them, as
the Hebrews. Now, [1.] Perhaps this complaint was groundless and
unjust, and there was no cause for it; but those who, upon any
account, lie under disadvantages (as the Grecian Jews did, in
comparison with those that were Hebrews of the Hebrews) are apt to
be jealous that they are slighted when really they are not so; and
it is the common fault of poor people that, instead of being
thankful for what is given them, they are querulous and clamorous,
and apt to find fault that more is not given them, or that more is
given to others than to them; and there are envy and covetousness,
those roots of bitterness, to be found among the poor as well as
among the rich, notwithstanding the humbling providences they are
under, and should accommodate themselves to. But, [2.] We will
suppose there might be some occasion for their complaint.
First, Some suggest that though their other poor were well
provided for, yet their widows were neglected, because the managers
governed themselves by an ancient rule which the Hebrews observed,
that a widow was to be maintained by her husband's children.
See 1 Tim. v. 4. But,
Secondly, I take it that the widows are here put for all the
poor, because many of those that were in the church-book, and
received alms, were widows, who were well provided for by the
industry of their husbands while they lived, but were reduced to
straits when they were gone. As those that have the administration
of public justice ought in a particular manner to protect widows
from injury (Isa. i. 17; Luke
xviii. 3); so those that have the administration of
public charity ought in a particular manner to provide for widows
what is necessary, and you can find
more about that here on
st-takla.org on other commentaries and
dictionary entries. See 1 Tim. v.
3. And observe, The widows here, and the other poor, had
a daily ministration; perhaps they wanted forecast, and could not
save for hereafter, and therefore the managers of the fund, in
kindness to them, gave them day by day their daily bread; they
lived from hand to mouth. Now, it seems, the Grecian widows were,
comparatively, neglected. Perhaps those that disposed of the money
considered that there was more brought into the fund by the rich
Hebrews than by the rich Grecians, who had not estates to sell, as
the Hebrews had, and therefore the poor Grecians should have less
out of the fund; this, though there was some tolerant reason for
it, they thought hard and unfair. Note, In the best-ordered church
in the world there will be something amiss, some
mal—administration or other, some grievances, or at least some
complaints; those are the best that have the least and the
fewest.

II. The happy accommodating of this matter,
and the expedient pitched upon for the taking away of the cause of
this murmuring. The apostles had hitherto the directing of the
matter. Applications were made to them, and appeals in cases of
grievances. They were obliged to employ persons under them, who did
not take all the care they might have taken, nor were so well
fortified as they should have been against temptations to
partiality; and therefore some persons must be chosen to manage
this matter who have more leisure to attend to it than the apostles
had, and were better qualified for the trust than those whom the
apostles employed were. Now observe,

1. How the method was proposed by the
apostles: They called the multitude of the disciples unto
them, the heads of the congregations of Christians in
Jerusalem, the principal leading men. The twelve themselves would
not determine any thing without them, for in multitude of
counsellors there is safety; and in an affair of this nature
those might be best able to advise who were more conversant in the
affairs of this life than the apostles were.

(1.) The apostles urge that they could by
no means admit so great a diversion, as this would be, from their
great work (v. 2):
It is not reasonable that we should leave the word of God and
serve tables. The receiving and paying of money was serving
tables, too like the tables of the money-changers in the
temple. This was foreign to the business which the apostles
were called to. They were to preach the word of God; and
though they had not such occasion to study for what they preached
as we have (it being given in that same hour what they should
speak), yet they thought that was work enough for a whole man,
and to employ all their thoughts, and cares, and time, though one
man of them was more than ten of us, than ten thousand. If
they serve tables, they must, in some measure, leave the word of
God; they could not attend their preaching work so closely as
they ought. Pectora nostra duas non admittentia curas—These
minds of ours admit not of two distinct anxious employments.
Though this serving of tables was for pious uses, and serving the
charity of rich Christians and the necessity of poor Christians,
and in both serving Christ, yet the apostles would not take so much
time from their preaching as this would require. They will no more
be drawn from their preaching by the money laid at their feet than
they will be driven from it by the stripes laid on their backs.
While the number of the disciples was small, the apostles might
manage this matter without making it any considerable interruption
to their main business; but, now that their number was increased,
they could not do it. It is not reason, ouk areston
estin—it is not fit, or commendable, that we should
neglect the business of feeding souls with the bread of life, to
attend the business of relieving the bodies of the poor. Note,
Preaching the gospel is the best work, and the most proper and
needful that a minister can be employed in, and that which he must
give himself wholly to (1 Tim. iv.
15), which that he may do, he must not entangle himself
in the affairs of this life (2 Tim. ii.
4), no, not in the outward business of the house of God,
Neh. xi. 16.

(2.) They therefore desire that seven
men might be chosen, well qualified for the purpose, whose
business it should be to serve tables, diakonein
trapezais—to be deacons to the tables, v. 2. The business must be
minded, must be better minded than it had been, and than the
apostles could mind it; and therefore proper persons must be
occasionally employed in the word, and prayer, were not so entirely
devoted to it as the apostles were; and these must take care of the
church's stock—must review, and pay, and keep accounts—must
buy those things which they had need of against the feast
(John xiii. 29), and
attend to all those things which are necessary in ordine ad
spiritualia—in order to spiritual exercises, that every thing
might be done decently and in order, and no person nor thing
neglected. Now,

[1.] The persons must be duly qualified.
The people are to choose, and the apostles to ordain; but the
people have no authority to choose, nor the apostles to ordain, men
utterly unfit for the office: Look out seven men; so many
they thought might suffice for the present, more might be added
afterwards if there were occasion. These must be, First, Of
honest report, men free from scandal, that were looked upon by
their neighbours as men of integrity, and faithful men, well
attested, as men that might be trusted, not under a blemish for any
vice, but, on the contrary, well spoken of for every thing that is
virtuous and praiseworthy; martyroumenous—men
that can produce good testimonials concerning their
conversation. Note, Those that are employed in any office in the
church ought to be men of honest report, of a blameless, nay, of an
admirable character, which is requisite not only to the credit of
their office, but to the due discharge of it. Secondly, They
must be full of the Holy Ghost, must be filled with those
gifts and graces of the Holy Ghost which were necessary to the
right management of this trust. They must not only be honest men,
but they must be men of ability and men of courage; such as were to
be made judges in Israel (Exod. xviii.
21), able men, fearing God; men of truth, and hating
covetousness; and hereby appearing to be full of the Holy
Ghost. Thirdly, They must be full of wisdom. It was not
enough that they were honest, good men, but they must be discreet,
judicious men, that could not be imposed upon, and would order
things for the best, and with consideration: full of the Holy
Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of
wisdom. We find the word of wisdom given by the Spirit, as distinct
form the word of knowledge by the same Spirit, 1 Cor. xii. 8. Those must be full of wisdom
who are entrusted with public money, that it may be disposed of,
not only with fidelity, but with frugality.

[2.] The people must nominate the persons:
"Look you out among yourselves seven men; consider among
yourselves who are the fittest for such a trust, and whom you can
with the most satisfaction confide in." They might be presumed to
know better, or at least were fitter to enquire, what character men
had, than the apostles; and therefore they are entrusted with the
choice.

[3.] They apostles will ordain them to the
service, will give them their charge, that they may know what they
have to do and make conscience of doing it, and give them their
authority, that the persons concerned may know whom they are to
apply to, and submit to, in affairs of that nature: Men, whom we
may appoint. In many editions of our English Bibles there has
been an error of the press here; for they have read it, whom ye
may appoint, as if the power were in the people; whereas it was
certainly in the apostles: whom we may appoint over this
business, to take care of it, and to see that there be neither
waste nor want.

(3.) The apostles engage to addict
themselves wholly to their work as ministers, and the more closely
if they can but get fairly quit of this troublesome office
(v. 4): We will
give ourselves continually to prayer, and to the ministry of the
word. See here, [1.] What are the two great gospel
ordinances—the word, and prayer; by these two communion
between God and his people is kept up and maintained; by the word
he speaks to them, and by prayer they speak to him; and these have
a mutual reference to each other. By these two the kingdom of
Christ must be advanced, and additions made to it; we must
prophesy upon the dry bones, and then pray for a spirit
of life from God to enter into them. By the word and
prayer other ordinances are sanctified to us, and sacraments have
their efficacy. [2.] What is the great business of gospel
ministers—to give themselves continually to prayer, and to the
ministry of the word; they must still be either fitting and
furnishing themselves for those services, or employing themselves
in them; either publicly or privately; in the stated times, or out
of them. They must be God's mouth to the people in the ministry of
the word, and the people's mouth to God in prayer. In order to the
conviction and conversion of sinners, and the edification and
consolation of saints, we must not only offer up our prayers for
them, but we must minister the word to them, seconding our prayers
with our endeavours, in the use of appointed means. Nor must we
only minister the word to them, but we must pray for them, that it
may be effectual; for God's grace can do all without our preaching,
but our preaching can do nothing without God's grace. The apostles
were endued with extraordinary gifts of the Holy Ghost, tongues and
miracles; and yet that to which they gave themselves continually
was preaching and praying, by which they might edify the church:
and those ministers, without doubt, are the successors of the
apostles (not in the plenitude of the apostolical power—those are
daring usurpers who pretend to this, but in the best and most
excellent of the apostolical works) who give themselves continually
to prayer, and to the ministry of the word; and such Christ will
always be with, even to the end of the world.

2. How this proposal was agreed to, and
presently put in execution, by the disciples. It was not imposed
upon them by an absolute power, though they might have been bold in
Christ to do this (Philem.
8), but proposed, as that which was highly convenient,
and then the saying pleased the whole multitude, v. 5. It pleased them to see the
apostles so willing to have themselves discharged from
intermeddling in secular affairs, and to transmit them to others;
it pleased them to hear that they would give themselves to the word
and prayer; and therefore they neither disputed the matter nor
deferred the execution of it.

(1.) They pitched upon the persons. It is
not probable that they all cast their eye upon the same men.
Everyone had his friend, whom he thought well of. But the majority
of votes fell upon the persons here named; and the rest both of the
candidates and the electors acquiesced, and made no disturbance, as
the members of societies in such cases ought to do. An apostle, who
was an extraordinary officer, was chosen by lot, which is more
immediately the act of God; but the overseers of the poor were
chosen by the suffrage of the people, in which yet a regard is to
be had to the providence of God, who has all men's hearts and
tongues in his hand. We have a list of the persons chosen. Some
think they were such as were before of the seventy disciples; but
this is not likely, for they were ordained by Christ himself, long
since, to preach the gospel; and there was not more reason
that they should leave the word of God to serve tables than that
the apostles should. It is therefore more probable that they were
of those that were converted since the pouring out of the Spirit;
for it was promised to all that would be baptized that they should
receive the gift of the Holy Ghost; and the gift, according
to that promise, is that fulness of the Holy Ghost which was
required in those that were to be chosen to this service. We may
further conjecture, concerning these seven, [1.] That they were
such as had sold their estates, and brought the money into the
common stock; for cæteris paribus—other things being equal,
those were fittest to be entrusted with the distribution of it who
had been most generous in the contribution to it. [2.] That these
seven were all of the Grecian or Hellenist Jews, for they have all
Greek names, and this would be most likely to silence the
murmurings of the Grecians (which occasioned this institution),
to have the trust lodged in those that were foreigners, like
themselves, who would be sure not to neglect them. Nicolas,
it is plain, was one of them, for he was a proselyte of
Antioch; and some think the manner of expression intimates that
they were all proselytes of Jerusalem, as he was of Antioch. The
first named is Stephen, the glory of these septemviri, a
man full of faith and of the Holy Ghost; he had a strong faith
in the doctrine of Christ, and was full of it above most; full
of fidelity, full of courage (so some), for he was full of
the Holy Ghost, of his gifts and graces. He was an
extraordinary man, and excelled in every thing that was good; his
name signifies a crown. Phillip is put next, because he,
having used this office of a deacon well, thereby obtained a
good degree, and was afterwards ordained to the office of an
evangelist, a companion and assistant to the apostles, for so he is
expressly called, ch. xxi.
8. Compare Eph. iv.
11. And his preaching and baptizing (which we read of
ch. viii. 12) were
certainly not as a deacon (for it is plain that that office was
serving tables, in opposition to the ministry of the
word), but as an evangelist; and, when he was preferred to that
office, we have reason to think he quitted this office, as
incompatible with that. As for Stephen, nothing we find done
by him proves him to be a preacher of the gospel; for he only
disputes in the schools, and pleads for his life at the bar,
v. 9, and ch. vii.
2. The last named is Nicolas, who, some say,
afterwards degenerated (as the Judas among these seven) and was the
founder of the sect of the Nicolaitans which we read of
(Rev. ii. 6, 15), and
which Christ there says, once and again, was a thing he hated. But
some of the ancients clear him from this charge, and tell us that,
though that vile impure sect denominated themselves from him, yet
it was unjustly, and because he only insisted much upon it that
those that had wives should be as though they had none, thence
they wickedly inferred that those that had wives should have
them in common, which therefore Tertullian, when he speaks of
the community of goods, particularly excepts: Omnia indiscreta
apud nos, præter uxores—All things are common among us, except our
wives.—Apol. cap, 39.

(2.) The apostles appointed them to this
work of serving tables for the present, v. 6. The people presented them to the
apostles, who approved their choice, and ordained them. [1.] They
prayed with them, and for them, that God would give them more and
more of the Holy Ghost and of wisdom—that he would qualify them
for the service to which they were called, and own them in it, and
make them thereby a blessing to the church, and particularly to the
poor of the flock. All that are employed in the service of the
church ought to be committed to the conduct of the divine grace by
the prayers of the church. [2.] They laid their hands on
them, that is, they blessed them in the name of the
Lord, for laying on hands was used in blessing; so Jacob
blessed both the sons of Joseph; and, without controversy,
the less is blessed of the greater (Heb. vii. 7); the deacons are blessed by the
apostles, and the overseers of the poor by the pastors of the
congregation. Having by prayer implored a blessing upon them, they
did by the laying on of hands assure them that the blessing was
conferred in answer to the prayer; and this was giving them
authority to execute that office, and laying an obligation upon the
people to be observant of them therein.

III. The advancement of the church
hereupon. When things were thus put into good order in the church
(grievances were redressed and discontents silenced) then religion
got ground, v. 7. 1.
The word of God increased. Now that the apostles resolved to
stick more closely than ever to their preaching, it spread the
gospel further, and brought it home with the more power. Ministers
disentangling themselves from secular employments, and addicting
themselves entirely and vigorously to their work, will contribute
very much, as a means, to the success of the gospel. The word of
God is said to increase as the seed sown increases when it comes up
again thirty, sixty, a hundred fold. 2. Christians became numerous:
The number of the disciples multiplied in Jerusalem greatly.
When Christ was upon earth, his ministry had least success in
Jerusalem; yet now that city affords most converts. God has his
remnant even in the worst of places. 3. A great company of the
priests were obedient to the faith. Then is the word and grace
of God greatly magnified when those are wrought upon by it that
were least likely, as the priests here, who either had opposed it,
or at least were linked in with those that had. The priests, whose
preferments arose from the law of Moses, were yet willing to let
them go for the gospel of Christ; and, it should seem, they came
in a body; many of them agreed together, for the keeping up
of one another's credit, and the strengthening of one another's
hands, to join at once in giving up their names to Christ:
polis ochlos—a great crowd of priests were,
by the grace of God helped over their prejudices, and were
obedient to the faith, so their conversion is described. (1.)
They embraced the doctrine of the gospel; their understandings were
captivated to the power of the truths of Christ, and every opposing
objecting thought brought into obedience to him, 2 Cor. x. 4, 5. The gospel is said to be
made known for the obedience of faith, Rom. xvi. 26. Faith is an act of obedience,
for this is God's commandment, that we believe, 1 John iii. 23. (2.) They evinced the
sincerity of their believing the gospel of Christ by a cheerful
compliance with all the rules and precepts of the gospel. The
design of the gospel is to refine and reform our hearts and lives;
faith gives law to us, and we must be obedient to it.

Stephen's Address.

8 And Stephen, full of faith and power, did
great wonders and miracles among the people. 9 Then there
arose certain of the synagogue, which is called the
synagogue of the Libertines, and Cyrenians, and Alexandrians,
and of them of Cilicia and of Asia, disputing with Stephen.
10 And they were not able to resist the wisdom and the spirit by
which he spake. 11 Then they suborned men, which said, We
have heard him speak blasphemous words against Moses, and
against God. 12 And they stirred up the people, and
the elders, and the scribes, and came upon him, and caught
him, and brought him to the council, 13 And set up
false witnesses, which said, This man ceaseth not to speak
blasphemous words against this holy place, and the law: 14
For we have heard him say, that this Jesus of Nazareth shall
destroy this place, and shall change the customs which Moses
delivered us. 15 And all that sat in the council, looking
stedfastly on him, saw his face as it had been the face of an
angel.

Stephen, no doubt was diligent and faithful
in the discharge of his office as distributor of the church's
charity, and laid out himself to put that affair in a good method,
which he did to universal satisfaction; and though it appears here
that he was a man of uncommon gifts, and fitted for a higher
station, yet, being called to that office, he did not think it
below him to do the duty of it. And, being faithful in a little, he
was entrusted with more; and, though we do not find him propagating
the gospel by preaching and baptizing, yet we find him here called
out to very honourable services, and owned in them.

I. He proved the truth of the gospel, by
working miracles in Christ's name, v. 8. 1. He was full of faith and
power, that is, of a strong faith, by which he was enabled to
do great things. Those that are full of faith are full of power,
because by faith the power of God is engaged for us. His faith did
so fill him that it left no room for unbelief and made room for the
influences of divine grace, so that, as the prophet speaks, he was
full of power by the Spirit of the Lord of hosts, Mic. iii. 8. By faith we are emptied
of self, and so are filled with Christ, who is the wisdom of God
and the power of God. 2. Being so he did great wonders and
miracles among the people, openly, and in the sight of all; for
Christ's miracles feared not the strictest scrutiny. It is not
strange that Stephen, though he was not a preacher by office, did
these great wonders, for we find that these were distinct gifts of
the Spirit, and divided severally, for to one was given the
working of miracles, and to another prophecy, 1 Cor. xii. 10, 11. And these
signs followed not only those that preached, but those that
believed. Mark xvi. 17.

II. He pleaded the cause of Christianity
against those that opposed it, and argued against it (v. 9, 10); he served the
interests of religion as a disputant, in the high places of the
field, while others were serving them as vinedressers and
husbandmen.

1. We are here told who were his opponents,
v. 9. They were Jews,
but Hellenist Jews, Jews of the dispersion, who seem to have been
more zealous for their religion than the native Jews; it was with
difficulty that they retained the practice and profession of it in
the country where they lived, where they were as speckled birds,
and not without great expense and toil that they kept up their
attendance at Jerusalem, and this made them more active sticklers
for Judaism than those were whose profession of their religion was
cheap and easy. They were of the synagogue which is called the
synagogue of the Libertines; the Romans called those
Liberti, or Libertini, who either, being foreigners,
were naturalized, or, being slaves by birth, were manumitted, or
made freemen. Some think that these Libertines were such of the
Jews as had obtained the Roman freedom, as Paul had (ch. xxii. 27, 28); and it
is probable that he was the most forward man of this synagogue of
the Libertines in disputing with Stephen, and engaged others in the
dispute, for we find him busy in the stoning of Stephen, and
consenting to his death. There were others that belonged to the
synagogue of the Cyrenians and Alexandrians, of which synagogue the
Jewish writers speak; and others that belonged to their synagogue
who were of Cilicia and Asia; and if Paul, as a freeman of Rome,
did not belong to the synagogue of the Libertines, he belonged to
this, as a native of Tarsus, a city of Cilicia: it is probable that
he might be a member of both. The Jews that were born in other
countries, and had concerns in them, had frequent occasion, not
only to resort to, but to reside in, Jerusalem. Each nation had its
synagogue, as in London there are French, and Dutch, and Danish
churches: and those synagogues were the schools to which the Jews
of those nations sent their youth to be educated in the Jewish
learning. Now those that were tutors and professors in these
synagogues, seeing the gospel grow, and the rulers conniving at the
growth of it, and fearing what would be the consequence of it to
the Jewish religion, which they were jealous for, being confident
of the goodness of their cause, and their own sufficiency to manage
it, would undertake to run down Christianity by force of argument.
It was a fair and rational way of dealing with it, and what
religion is always ready to admit. Produce your cause, saith the
Lord, bring forth your strong reasons, Isa. xli. 21. But why did they dispute with
Stephen? And why not with the apostles themselves? (1.) Some think
because they despised the apostles as unlearned and ignorant
men, whom they thought it below them to engage with; but
Stephen was bred a scholar, and they thought it their honour to
meddle with their match. (2.) Others think it was because they
stood in awe of the apostles, and could not be so free and familiar
with them as they could be with Stephen, who was in an inferior
office. (3.) Perhaps, they having given a public challenge, Stephen
was chosen and appointed by the disciples to be their champion; for
it was not meet that the apostles should leave the preaching of the
word of God to engage in controversy. Stephen, who was only a
deacon in the church, and a very sharp young man, of bright parts,
and better qualified to deal with wrangling disputants than the
apostles themselves, was appointed to this service. Some historians
say that Stephen had been bred up at the feet of Gamaliel, and that
Saul and the rest of them set upon him as a deserter, and with a
particular fury made him their mark. (4.) It is probable that they
disputed with Stephen because he was zealous to argue with them and
convince them, and this was the service to which God had called
him.

2. We are here told how he carried the
point in this dispute (v.
10): They were not able to resist the wisdom and the
Spirit by which he spoke. They could neither support their own
arguments nor answer his. He proved by such irresistible arguments
that Jesus is the Christ, and delivered himself with so much
clearness and fulness that they had nothing to object against what
he said; though they were not convinced, yet they were confounded.
It is not said, They were not able to resist him, but, They were
not able to resist the wisdom and the Spirit by which he
spoke, that Spirit of wisdom which spoke by him. Now was
fulfilled that promise, I will give you a mouth and wisdom which
all your adversaries shall not be able to gainsay nor resist,
Luke xxi. 15. They thought
they had only disputed with Stephen, and could make their part good
with him; but they were disputing with the Spirit of God in him,
for whom they were an unequal match.

III. At length, he sealed it with his
blood; so we shall find he did in the next chapter; here we have
some steps taken by his enemies towards it. When they could not
answer his arguments as a disputant, they prosecuted him as a
criminal, and suborned witnesses against him, to swear blasphemy
upon him. "On such terms (saith Mr. Baxter here) do we dispute with
malignant men. And it is next to a miracle of providence that no
greater number of religious persons have been murdered in the
world, by the way of perjury and pretence of law, when so many
thousands hate them who make no conscience of false oaths." They
suborned men, that is, instructed them what to say, and then hired
them to swear it. They were the more enraged against him because he
had proved them to be in the wrong, and shown them the right way;
for which they ought to have given him their best thanks. Was he
therefore become their enemy, because he told them the truth,
and proved it to be so? Now let us observe here,

1. How with all possible art and industry
they incensed both the government and the mob against him, that, if
they could not prevail by the one, they might by the other
(v. 12): They
stirred up the people against him, that, if the sanhedrim
should still think fit (according to Gamaliel's advice) to let him
alone, yet they might run him down by a popular rage and tumult;
they also found means to stir up the elders and scribes against
him, that, if the people should countenance and protect him, they
might prevail by authority, and you can find
more about that here on
st-takla.org on other commentaries and
dictionary entries. Thus they doubted not but to gain their
point, when then had two strings to their bow.

2. How they got him to the bar: They
came upon him, when he little thought of it, and caught him
and brought him to the council. They came upon him in a body,
and flew upon him as a lion upon his prey; so the word signifies.
By their rude and violent treatment of him, they would represent
him, both to the people, and to the government, as a dangerous man,
that would either flee from justice if he were not watched, or
fight with it if he were not put under a force. Having caught him,
they brought him triumphantly into the council, and, as it should
seem, so hastily that he had none of his friends with him. They had
found, when they brought many together, that they emboldened one
another, and strengthened one another's hands; and therefore they
will try how to deal with them singly.

3. How they were prepared with evidence
ready to produce against him. They were resolved that they would
not be run a-ground, as they were when they brought our Saviour
upon his trial, and then had to seek for witnesses. These were got
ready beforehand, and were instructed to make oath that they had
heard him speak blasphemous words against Moses and against
God (v. 11)
—against this holy place and the law (v. 13); for they heard him say what
Jesus would do to their place and their customs, v. 14. It is probable that he had said
something to that purport; and yet those who swore it against him
are called false witnesses, because, though there was
something of truth in their testimony, yet they put a wrong and
malicious construction upon what he had said, and perverted it.
Observe,

(1.) What was the general charge exhibited
against him—that he spoke blasphemous words; and, to
aggravate the matter, "He ceases not to speak blasphemous
words; it is his common talk, his discourse in all companies;
wheresoever he comes, he makes it his business to instil his
notions into all he converses with." It intimates likewise
something of contumacy and contempt of admonition. "He has been
warned against it, and yet ceases not to talk at this rate."
Blasphemy is justly reckoned a heinous crime (to speak contemptibly
and reproachfully of God our Maker), and therefore Stephen's
persecutors would be thought to have a deep concern upon them for
the honour of God's name, and to do this in a jealousy for that. As
it was with the confessors and martyrs of the Old Testament, so it
was with those of the New—their brethren that hated them, and cast
them out, said, Let the Lord be glorified; and pretended
they did him service in it. He is said to have spoken blasphemous
words against Moses and against God. Thus far they were
right, that those who blaspheme Moses (if they meant the writings
of Moses, which were given by inspiration of God) blaspheme God
himself. Those that speak reproachfully of the scriptures, and
ridicule them, reflect upon God himself, and do despite to him. His
great intention is to magnify the law and make it
honourable; those therefore that vilify the law, and make it
contemptible, blaspheme his name; for he has magnified his word
above all his name. But did Stephen blaspheme Moses? By no
means, he was far from it. Christ, and the preachers of his gospel,
never said any thing that looked like blaspheming Moses; they
always quoted his writings with respect, appealed to them, and said
no other things than what Moses said should come; very unjustly
therefore is Stephen indicted for blaspheming Moses. But,

(2.) Let us see how this charge is
supported and made out; why, truly, when the thing was to be
proved, all they can charge him with is that he hath spoken
blasphemous words against this holy place and the law; and this
must be deemed and taken as blasphemy against Moses and against God
himself. Thus does the charge dwindle when it comes to the
evidence. [1.] He is charged with blaspheming this holy
place. Some understand this of the city of Jerusalem, which was
the holy city, and which they had a mighty jealousy for. But it is
rather meant of the temple, that holy house. Christ was condemned
as a blasphemer for words which were thought to reflect upon the
temple, which they seemed concerned for the honour of, even when
they by their wickedness had profaned it. [2.] He is charged with
blaspheming the law, of which they made their boast,
and in which they put their trust, when through breaking the law
they dishonoured God, Rom. ii.
23. Well, but how can they make this out? Why, here the
charge dwindles again; for all they can accuse him of is that
they had themselves heard him say (but how it came
in, or what explication he gave to if, they think not themselves
bound to give account) that this Jesus of Nazareth, who was
so much talked of, shall destroy this place, and change the
customs which Moses delivered to us. He could not be charged
with having said any thing to the disparagement either of the
temple or of the law. The priests had themselves profaned the
temple, by making it not only a house of merchandise, but a den of
thieves; yet they would be thought zealous for the honour of it,
against one that had never said any thing amiss of it, but had
attended it more as a house of prayer, according to the true
intention of it, than they had. Nor had he ever reproached the law
as they had. But, First, He had said, Jesus of Nazareth
shall destroy this place, destroy the temple, destroy
Jerusalem. It is probable that he might say so; and what blasphemy
was it against the holy place to say that it should not be
perpetual any more than Shiloh was, and that the just and holy God
would not continue the privileges of his sanctuary to those that
abused them? Had not the prophets given the same warning to their
fathers of the destruction of that holy place by the Chaldeans?
Nay, when the temple was first built, had not God himself given the
same warning: This house, which is high, shall be an
astonishment, 2 Chron. vii.
21. And is he a blasphemer, then, who tells them that
Jesus of Nazareth, if they continue their opposition to him, will
bring a just destruction upon their place and nation, and they may
thank themselves? Those wickedly abuse their profession of religion
who, under colour of that, call the reproofs given them for their
disagreeable conversations blasphemous reflections upon their
religion. Secondly, He had said, This Jesus shall change
the customs which Moses delivered to us. And it was expected
that in the days of the Messiah they should be changed, and that
the shadows should be done away when the substance was come; yet
this was no essential change of the law, but the perfecting of it.
Christ came, not to destroy, but to fulfil, the law; and, if
he changed some customs that Moses delivered, it was to introduce
and establish those that were much better; and if the Jewish church
had not obstinately refused to come into this new establishment,
and adhered to the ceremonial law, for aught I know their
place had not been destroyed; so that for putting them into a
certain way to prevent their destruction, and for giving them
certain notice of their destruction if they did not take that way,
he is accused as a blasphemer.

IV. We are here told how God owned him when
he was brought before the council, and made it to appear that he
stood by him (v. 15):
All that sat in the council, the priests, scribes, and
elders, looking stedfastly on him, being a stranger, and one
they had not yet had before them, saw his face as it had been
the face of an angel. It is usual for judges to observe the
countenance of the prisoner, which sometimes is an indication
either of guilt or innocence. Now Stephen appeared at the bar with
the countenance as of an angel. 1. Perhaps it intimates no
more than that he had an extraordinarily pleasant, cheerful
countenance, and there was not in it the least sign either of fear
for himself or anger at his persecutors. He looked as if he had
never been better pleased in his life than he was now when he was
called out to bear his testimony to the gospel of Christ, thus
publicly, and stood fair for the crown of martyrdom. Such an
undisturbed serenity, such an undaunted courage, and such an
unaccountable mixture of mildness and majesty, there was in his
countenance, that every one said he looked like an angel; enough
surely to convince the Sadducees that there are angels, when they
saw before their eyes an incarnate angel. 2. It should rather seem
that there was a miraculous splendour and brightness upon his
countenance, like that of our Saviour when he was transfigured—or,
at least, that of Moses when he came down from the mount—God
designing thereby to put honour upon his faithful witness and
confusion upon his persecutors and judges, whose sin would be
highly aggravated, and would be indeed a rebellion against the
light, if, notwithstanding this, they proceeded against him.
Whether he himself knew that the skin of his face shone or no we
are not told; but all that sat in the council saw it, and
probably took notice of it to one another, and an arrant shame it
was that when they saw, and could not but see by it that he was
owned of God, they did not call him from standing at the bar to sit
in the chief seat upon the bench. Wisdom and holiness make a man's
face to shine, and yet these will not secure men from the greatest
indignities; and no wonder, when the shining of Stephen's face
could not be his protection; though it had been easy to prove that
if he had been guilty of putting any dishonour upon Moses God would
not thus have put Moses's honour upon him.